Gospel for the 21st Sunday in Ordinary Time

From: Matthew 16:13-20:

Peter's Profession of Faith and His Primacy

[13] Now when Jesus came into the district of Caesarea Philippi, He asked His disciples, "Who do men say that the Son of Man is?" [14] And they said, "Some say John the Baptist, others say Elijah, and others Jeremiah or one of the prophets." [15] He said to them, "But who do you say that I am?" [16] Simon Peter replied, "You are the Christ, the Son of the living God." [17] And Jesus answered him, "Blessed are you, Simon Bar-Jona! For flesh and blood has not revealed this to you, but My Father who is in Heaven. [18] And I tell you, you are Peter, and on this rock I will build My Church, and the powers of death shall not prevail against it. [19] I will give you the keys of the Kingdom of Heaven, and whatever you bind on earth shall be bound in Heaven, and whatever you loose on earth shall be loosed in Heaven." [20] Then He strictly charged the disciples to tell no one that He was the Christ.
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Commentary:

13-20. In this passage St. Peter is promised primacy over the whole Church, a primacy which Jesus will confer on him after His Resurrection, as we learn in the Gospel of St. John (cf. John 21:15-18). This supreme authority is given to Peter for the benefit of the Church. Because the Church has to last until the end of time, this authority will be passed on to Peter's successors down through history.

The Bishop of Rome, the Pope, is the successor of Peter.

The solemn Magisterium of the Church, in the First Vatican Council, defined the doctrine of the primacy of Peter and his successors in these terms:

"We teach and declare, therefore, according to the testimony of the Gospel that the primacy of jurisdiction over the whole Church was immediately and directly promised to and conferred upon the blessed Apostle Peter by Christ the Lord.

"For to Simon, Christ had said, `You shall be called Cephas' (John 1:42). Then, after Simon had acknowledged Christ with the confession, `You are the Christ, the Son of the living God' (Matthew 16:16), it was to Simon alone that the solemn words were spoken by the Lord: `Blessed are you, Simon Bar-Jona. For flesh and blood has not revealed this to you, but My Father who is in Heaven. And I tell you, you are Peter, and on this rock I will build My Church, and the powers of Hell shall not prevail against it. I will give you the keys of the Kingdom of Heaven, and whatever you bind on earth shall be bound in Heaven, and what you loose on earth shall be loosed in Heaven' (Matthew 16:17-19).

"And after His Resurrection, Jesus conferred upon Simon Peter alone the jurisdiction of supreme shepherd and ruler over His whole fold with the words, `Feed My lambs....Feed My sheep' (John 21:15-17) [...]

"(Canon) Therefore, if anyone says that the blessed Apostle Peter was not constituted by Christ the Lord as the Prince of all the Apostles and the visible head of the whole Church militant, or that he received immediately and directly from Jesus Christ our Lord only a primacy of honor and not a true and proper primacy of jurisdiction: let him be condemned.

"Now, what Christ the Lord, Supreme Shepherd and watchful guardian of the flock, established in the person of the blessed Apostle Peter for the perpetual safety and everlasting good of the Church must, by the will of the same, endure without interruption in the Church which was founded on the rock and which will remain firm until the end of the world.

"Indeed, `no one doubts, in fact it is obvious to all ages, that the holy and most blessed Peter, Prince and head of the Apostles, the pillar of faith, and the foundation of the Catholic Church, received the keys of the kingdom from our Lord Jesus Christ, the Savior and the Redeemer of the human race; and even to this time and forever he lives,' and governs, `and exercises judgment in his successors' (cf. Council of Ephesus), the bishops of the holy Roman See, which he established and consecrated with his blood.

"Therefore, whoever succeeds Peter in this Chair holds Peter's primacy over the whole Church according to the plan of Christ Himself [...]. For this reason, `because of its greater sovereignty,' it was always `necessary for every church, that is, the faithful who are everywhere, to be in agreement' with the same Roman Church [...]

"(Canon) Therefore, if anyone says that it is not according to the institution of Christ our Lord himself, that is, by divine law, that St Peter has perpetual successors in the primacy over the whole Church; or if anyone says that the Roman Pontiff is not the successor of St Peter in the same primacy: let him be condemned.

"We think it extremely necessary to assert solemnly the prerogative which the only-begotten Son of God deigned to join to the highest pastoral office. "And so, faithfully keeping to the tradition received from the beginning of the Christian faith, for the glory of God our Savior, for the exaltation of the Catholic religion, and for the salvation of Christian peoples, We, with the approval of the sacred council, teach and define that it is a divinely revealed dogma: that the Roman Pontiff, when he speaks "ex cathedra", that is, when, acting in the office of shepherd and teacher of all Christians, he defines, by virtue of his supreme apostolic authority, doctrine concerning faith or morals to be held by the universal Church, possesses through the divine assistance promised to him in the person of St. Peter, the infallibility with which the divine Redeemer willed His Church to be endowed in defining doctrine concerning faith or morals; and that such definitions of the Roman Pontiff are therefore irreformable because of their nature, but not because of the agreement of the Church.

"(Canon) But if anyone presumes to contradict this our definition (God forbid him to do so): let him be condemned" (Vatican I, "Pastor Aeternus", Chaps. 1, 2 and 4).

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Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland.

Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.

Bishop Bruskewitz To Chair Apostolic Visitation for Seminaries?

I have been informed that this is indeed the case although I do not yet have anything which confirms it! If true, this is great news!!!! I will continue to find another source for confirmation, however, while we pray that this is true!

Gospel for Friday, 20th Week in Ordinary Time

From: Matthew 22:34-40

The Greatest Commandment of All

[34] But when the Pharisees heard that He (Jesus) had silenced the Sadducees, they came together. [35] And one of them, a lawyer, asked Him a question, to test Him. [36] "Teacher, which is the greatest commandment in the law?" [37] And He said to him, "You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. [38] This is the great and first commandment. [39] And a second is like it, You shall love your neighbor as yourself. [40] On these two commandments depend all the law and the prophets."
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Commentary:

34-40. In reply to the question, our Lord points out that the whole law can be condensed into two commandments: the first and more important consists in unconditional love of God; the second is a consequence and result of the first, because when man is loved, St. Thomas says, God is loved, for man is the image of God (cf. "Commentary on St. Matthew", 22:4).

A person who genuinely loves God also loves his fellows because he realizes that they are his brothers and sisters, children of the same Father, redeemed by the same blood of our Lord Jesus Christ: "this commandment we have from Him, that he who loves God should love his brother also" (1 John 4:21). However, if we love man for man's sake without reference to God, this love will become an obstacle in the way of keeping the first commandment, and then it is no longer genuine love of our neighbor. But love of our neighbor for God's sake is clear proof that we love God: "If anyone says, `I love God', but hates his brother, he is a liar" (1 John 4:20).

"You shall love your neighbor as yourself": here our Lord establishes as the guideline for our love of neighbor the love each of us has for himself; both love of others and love of self are based on love of God. Hence, in some cases it can happen that God requires us to put our neighbor's need before our own; in others, not: it depends on what value, in the light of God's love, needs to be put on the spiritual and material factors involved.

Obviously spiritual goods take absolute precedence over material ones, even over life itself. Therefore, spiritual goods, be they our own or our neighbor's, must be the first to be safeguarded. If the spiritual good in question is the supreme one of the salvation of the soul, no one is justified in putting his own soul into certain danger of being condemned in order to save another, because given human freedom we can never be absolutely sure what personal choice another person may make: this is the situation in the parable (cf. Matthew 25:1-13), where the wise virgins refuse to give oil to the foolish ones; similarly St. Paul says that he would wish himself to be rejected if that could save his brothers (cf. Romans 9:3)--an unreal theoretical situation. However, what is quite clear is that we have to do all we can to save our brothers, conscious that, if someone helps to bring a sinner back to the Way, he will save himself from eternal death and cover a multitude of his own sins (James 5:20). From all this we can deduce that self-love of the right kind, based on God's love for man, necessarily involves forgetting oneself in order to love God and our neighbor for God.

37-38. The commandment of love is the most important commandment because by obeying it man attains his own perfection (cf. Colossians 3:14). "The more a soul loves," St. John of the Cross writes, "the more perfect is it in that which it loves; therefore this soul that is now perfect is wholly love, if it may thus be expressed, and all its actions are love and it employs all its faculties and possessions in loving, giving all that it has, like the wise merchant, for this treasure of love which it has found hidden in God [...]. For, even as the bee extracts from all plants the honey that is in them, and has no use for them for aught else save for that purpose, even so the soul with great facility extracts the sweetness of love that is in all the things that pass through it; it loves God in each of them, whether pleasant or unpleasant; and being, as it is, informed and protected by
love, it has neither feeling nor taste nor knowledge of such things, for, as we have said, the soul knows naught but love, and its pleasure in all things and occupations is ever, as we have said, the delight of the love of God" ("Spiritual Canticle", Stanza 27, 8).
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Source: "The Navarre Bible: Text and Commentaries". Biblical texttaken from the evised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University ofNavarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock,Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.

Catholic youths flock to centuries-old Latin Mass

DUESSELDORF, Germany – While hundreds of thousands of young Roman Catholics sing and dance their way through World Youth Day festivities, some start each morning in silent prayer attending the rarely celebrated old Latin Mass.

Gospel for Thursday, 20th Week in Ordinary Time

From: Matthew 22:1-14

The Parable of the Marriage Feast

[1] And again Jesus spoke to them in parables, saying, [2] "The kingdom of heaven may be compared to a king who gave a marriage feast for his son, [3] and sent his servants to call those who were invited to the marriage feast; but they would not come. [4] Again he sent other servants, saying, 'Tell those who are invited, Behold, I have made ready my dinner, my oxen and my fat calves are killed, and everything is ready; come to the marriage feast.' [5] But they made light of it and went off, one to his farm, another to his business, [6] while the rest seized his servants, treated them shamefully, and killed them. [7] The king was angry, and he sent his troops and destroyed those murderers and burned their city. [8] Then he said to his servants, "The wedding is ready, but those invited were not worthy. [9] Go therefore to the thoroughfares, and invite to the marriage feast as many as you find.' [10] And those servants went out into the streets and gathered all whom they found, both bad and good; so the wedding hall was filled with guests.

[11] "But when the king came in to look at the guests, he saw there a man who had no wedding garment; [12] and he said to him, 'Friend, how did you get in here without a wedding garment?' And he was speechless. [13] Then the king said to the attendants, 'Bind him hand and foot, and cast him into the outer darkness; there men will weep and gnash their teeth.' [14] For many are called, but few are chosen."
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Commentary:

1-14. In this parable Jesus reveals how intensely God the Father desires the salvation of all men--the banquet is the Kingdom of heaven --and the mysterious malice that lies in willingly rejecting the invitation to attend, a malice so vicious that it merits eternal punishment. No human arguments make any sense that go against God's call to conversion and acceptance of faith and its consequences.

The Fathers see in the first invitees the Jewish people: in salvation history God addresses himself first to the Israelites and then to all the Gentiles (Acts 13:46).

Indifference and hostility cause the Israelites to reject God's loving call and therefore to suffer condemnation. But the Gentiles also need to respond faithfully to the call they have received; otherwise they will suffer the fate of being cast "into outer darkness".

"The marriage", says St Gregory the Great ("In Evangelia Homiliae", 36) "is the wedding of Christ and his Church, and the garment is the virtue of charity: a person who goes into the feast without a wedding garment is someone who believes in the Church but does not have charity."

The wedding garment signifies the dispositions a person needs for entering the Kingdom of heaven. Even though he belongs to the Church, if he does not have these dispositions he will be condemned on the day when God judges all mankind. These dispositions essentially mean responding to grace.

13. The Second Vatican Council reminds us of the doctrine of the "last things", one aspect of which is covered in this verse. Referring to the eschatological dimension of the Church, the Council recalls our Lord's warning about being on the watch against the wiles of the devil, in order to resist in the evil day (cf. Eph 6:13). "Since we know neither the day nor the hour, we should follow the advice of the Lord and watch constantly so that, when the single course of our earthly life is completed (cf. Heb 9:27), we may merit to enter with him into the marriage feast and be numbered among the blessed (cf. Mt 25:31-46) and not, like the wicked and slothful servants (cf. Mt 25:26), be ordered to depart into the eternal fire (cf. Mt 25:41), into the outer darkness where "men will weep and gnash their teeth'" ("Lumen Gentium", 48).

14. These words in no way conflict with God's will that all should be saved (cf. 1 Tim 2:4). In his love for men, Christ patiently seeks the conversion of every single soul, going as far as to die on the cross (cf. Mt 23:37; Lk 15:4-7). St Paul teaches this when he says that Christ loved us and "gave himself up for us, a fragrant offering and sacrifice to God" (Eph 5:2). Each of us can assert with the Apostle that Christ "loved me and gave himself for me" (Gal 2:20). However, God in his infinite wisdom respects man's freedom: man is free to reject grace (cf. Mt 7:13-14).
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Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland.

Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.

Fight Breaks Out At Catholic Festival

Fights broke out during the annual Feast of the Assumption pilgrimage in Carey Sunday afternoon at the Our Lady of Consolation Shrine. The religious event is supposed to bring thousands of people together to honor the Virgin Mary, which falls on every Aug. 15.

The annual event was interuppted after a group, known as the "Minister of Annoyance," told the numerous Catholics in attendance to not believe in God and disown their faith.

It sparked a fight between the group and a few teenagers. Carey police were called and arrested three teens and one adult. One person was sent to an area hospital but refused treatment.

Police tell ONN affiliate WNWO that over the past two years street preachers have shown up to The Feast challenging those in attendance. Sunday, instead of staying in one place, the street preachers dispersed into the crowd and aruguments took place between 300-400 people.

More here...or here.

When I first heard about this "Ministry/Ministers of Annoyance", I thought it was a story about some of our local Liturgy and Music Directors....

Bishop Finn Establishes Home For Latin Mass Community

Historic Old St. Patrick’s Reserved for Tridentine Latin Rite

Bishop Robert W. Finn announced that in October a priest from the Institute of Christ the King, Sovereign Priest, will arrive to assume full-time pastoral care of the Latin Mass Community of the Diocese of Kansas City ~ St. Joseph. The plan also establishes the Old St. Patrick Oratory, 806 Cherry Street, in downtown Kansas City, as the community’s home. The community currently gathers for Sunday Mass and feast day celebrations at our Lady of Sorrows Parish, 2552 Gillham Road, Kansas City.

Father Denis Buchholz, trained in celebration of the Tridentine Latin Rites, is scheduled to arrive in October and assume duties as rector of the oratory. Because Old St. Patrick lies within the parish boundaries of the Cathedral of the Immaculate Conception, the community will exist as oratory – similar to a parish, but without specific geographical boundaries -- reserved for participation in the Roman Rite of 1962. Prior to his death, Blessed Pope John XXIII sanctioned use of the Roman Rite. In a 1988 public statement, Pope John Paul II stated, “Respect must everywhere be shown for the feelings of all those who are attached to the Latin liturgical tradition.”

It seems that even though the heretics and dissenters in the Church seem to attract most of the attention or the people, there are still some things happening that raise our hearts in thanksgiving to God! Such is this great news about the Institute of Christ the King in Kansas City-St Joseph...

Article is here.

Gospel for Wednesday, 20th Week in Ordinary Time

From: Matthew 20:1-16

The Parable of the Laborers in the Vineyard

[1] "For the Kingdom of Heaven is like a householder who went out early in the morning to hire laborers for his vineyard. [2] After agreeing with the laborers for a denarius a day, he sent them into his vineyard. [3] And going out about the third hour he saw others standing idle in the market place; [4] and to them he said, `You go into the vineyard too, and whatever is right I will give you.' So they went. [5] Going out again about the sixth hour and the ninth hour, he did the same. [6] And about the eleventh hour he went out and found others standing; and he said to them, `Why do you stand here idle all day?' [7] They said to him, `Because no one has hired us.' He said to them, `You go into the vineyard too.' [8] And when evening came, the owner of the vineyard said to his steward, `Call the laborers and pay them their wages, beginning with the last, up to the first.' [9] And when those hired about the eleventh hour came, each of them received a denarius. [10] Now when the first came, they thought they would receive more; but each of them also received a denarius. [11] And on receiving it they grumbled at the householder, [12] saying, `These last worked only one hour, and you have made them equal to us who have borne the burden of the day and the scorching heat.' [13] But he replied to one of them, `Friend, I am doing you no wrong; did you not agree with me for a denarius? [14] Take what belongs to you, and go; I choose to give to this last as I give to you. [15] Am I not allowed to do what I choose with what belongs to me? Or do you begrudge my generosity? [16] So the last will be first, and the first last."
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Commentary:

1-16. This parable is addressed to the Jewish people, whom God called at an early hour, centuries ago. Now the Gentiles are also being called--with an equal right to form part of the new people of God, the Church. In both cases it is a matter of a gratuitous, unmerited, invitation; therefore, those who were the "first" to receive the call have no grounds for complaining when God calls the "last" and gives them the same reward--membership of His people. At first sight the laborers of the first hour seem to have a genuine grievance--because they do not realize that to have a job in the Lord's vineyard is a divine gift. Jesus leaves us in no doubt that although He calls us to follow different ways, all receive the same reward--Heaven.

2. "Denarius": a silver coin bearing an image of Caesar Augustus (Matthew 22:19-21).

3. The Jewish method of calculating time was different from ours. They divided the whole day into eight parts, four night parts (called "watches") and four day parts (called "hours")--the first, third, sixth and ninth hour.

The first hour began at sunrise and ended around nine o'clock; the third ran to twelve noon; the sixth to three in the afternoon; and the ninth from three to sunset. This meant that the first and ninth hours varied in length, decreasing in autumn and winter and increasing in spring and summer and the reverse happening with the first and fourth watches.

Sometimes intermediate hours were counted--as for example in verse 6 which refers to the eleventh hour, the short period just before sunset, the end of the working day.

16. The Vulgate, other translations and a good many Greek codexes add: "For many are called, but few are chosen" (cf. Matthew 22:14).
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Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland.

Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.

Gospel for Tuesday, 20th Week in Ordinary Time

From: Matthew 19:23-30

Christian Poverty and Renunciation

[23] Jesus said to His disciples, "Truly, I say to you, it will be hard for a rich man to enter the Kingdom of Heaven. [24] Again I tell you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the Kingdom of God." [25] When the disciples heard this they were greatly astonished, saying, "Who then can be saved?" [26] But Jesus looked at them and said to them, "With men this is impossible, but with God all things are possible." [27] Then Peter said in reply, "Lo, we have left everything and followed You. What then shall we have?" [28] Jesus said to them, "Truly, I say to you, in the new world, when the Son of Man shall sit on His glorious throne, you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel. [29] And every one who has left houses or brothers or sisters or father or mother or children or lands, for My name's sake, will receive a hundredfold, and inherit eternal life. [30] But many that are first will be last, and the last first."
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Commentary:

24-26. By drawing this comparison Jesus shows that it is simply not possible for people who put their hearts on worldly things to obtain a share in the Kingdom of God.

"With God all things are possible": that is, with God's grace man can be brave and generous enough to use wealth to promote the service of God and man. This is why St. Matthew, in Chapter 5, specifies that the poor "in spirit" are blessed (Matthew 5:3).

28. "In the new world", in the "regeneration": a reference to the renewal of all things which will take place when Jesus Christ comes to judge the living and the dead. The resurrection of the body will be an integral part of this renewal.

The ancient people of God, Israel, was made up of twelve tribes. The new people of God, the Church, to which all men are called, is founded by Jesus Christ on the Twelve Apostles under the primacy of Peter.

29. These graphic remarks should not be explained away. They mean that love for Jesus Christ and His Gospel should come before everything else. What our Lord says here should not be interpreted as conflicting with the will of God Himself, the creator and sanctifier of family bonds.
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Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland.

Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.

The Headline Says It All

Defiant church will seek priest

Of course, one would think that the only priest who would possibly serve this group of malcontents is one who already finds himself at odds with the Church. I recall that someone from St Stanislaus had commented in the past that they were hoping that they could find a "Catholic" priest (this, of course, leaves open the possibility that a non-Catholic priest would suffice). Perhaps more to the liking of some of the renegades would be one the newly "ordained" womyn who mistakenly lay claim to be being priests (or priestesses)...? At least in this way, they would have a common goal - open defiance of the Church.

But I digress - what does the Post say about this?

Members of St. Stanislaus Kostka Church in St. Louis voted Sunday to seek a Roman Catholic priest to serve them. The church at 1413 North 20th Street, northwest of downtown, has been without a priest for about a year as members have fought against turning over the church finances to the Archdiocese of St. Louis.

Stan Novak, a member of the church's board of directors, said members also voted Sunday to re-elect board members William Bialczak and John Baras.

Robert Zabielski, secretary of the board of directors, said the church had been holding prayer services but members wanted more. "We need religious guidance in our church," he said.

Zabielski said he hoped Sunday's vote also would send a message to Archbishop Raymond Burke about the group's resolve.

These people need religious guidance, alright...what an understatement by Zabielski! How absurd is it for one to conclude that it is even remotely possible to receive authentic and proper religious guidance from a "priest" who acts in secret or defies the directives of the Archbishop? Just whay kind of "guidance" is that? It certainly cannot be about the Sacraments since the Sacraments are widely available throughout the Archdiocese - any statements to the contrary would be erroneous.

And certainly the message that the group sends to Archbishop Burke is no different than the message they have been sending to him for months - one of defiance and disrepect. What a confused lot these people are. May God grant them the graces necessary to return to the Church and may He have mercy on those who continue to encourage others to reject the Church and her leaders.

Cologne Cardinal Says WYD for Youth, Not Aging Dissidents

Cologne, Germany, Aug. 13 (CNA/CWNews.com) - In an in interview on the preparations for World Youth Day, the hosting archbishop, Cardinal Joachim Meisner of Cologne, said the event is a gathering for young people, not for "the people of yesterday" such as dissident theologians Eugen Drewermann or Hans Kung.

In an interview granted to the Bonn newspaper General-Anzeiger , Cardinal Meisner noted that Hans Kung and Eugen Drewermann are not welcome at the event. "The entire event is oriented to be an encounter for young people and not for 'seniors'," he said.

"There is nothing for them (Kung and Drewermann) here, as young people are not interested in the silliness they fostered for so long. We don't need any Drewermann or Kung or anything else stale at WYD," Cardinal Meisner added.

More.

Aug 15-Feast of the Assumption of the Blessed Virgin Mary

Why is this feast so called?

Because on this day the Blessed Virgin was taken up into heaven.

Why are plants and fruits blessed on this day?

The Church does this to manifest her joy at the glorious victory which Mary achieved over death, the world and the devil, and at her splendid triumph when she, adorned with virtues as with so many flowers, entered heaven; and that God may so sanctify and bless the plants and fruits, that their use may serve to our welfare.

At the Introit of the Mass, the Church invites us to universal joy by singing: Let us all rejoice in the Lord, celebrating a festal day in honor of the Blessed Virgin Mary, for whose Assumption the angels rejoice, and give praise to the Son of God. My heart hath uttered a good word: I speak my works to the King. (Ps. XLIV.) Glory &c.

COLLECT Pardon, Lord, we beseech Thee, the transgressions of Thy servants: that we, who by our own deeds are unable to please Thee, may be saved by the intercession of the Mother of Thy Son our Lord. Through the same &c.

EPISTLE (Ecclus. XXIV. 11 — 20.) In all things I sought rest, and I shall abide in the inheritance of the Lord. Then the creator of all things commanded, and said to me; and he that made me rested in my tabernacle, and said to me: Let thy dwelling be in Jacob, and thy inheritance in Israel, and take root in my elect. And so was I established in Sion, and in the holy city likewise I rested, and my power was in Jerusalem. And I took root in an honorable people, and in the portion of my God his inheritance, and my abode is in the full assembly of saints. I was exalted like a cedar in Libanus, and as a cypress-tree on Mount Sion. I was exalted like a palm-tree in Cades, and as a rose-plant in Jericho. As a fair olive-tree in the plains, and as a plane-tree by the water in the streets was I exalted. I gave a sweet smell like cinnamon and aromatic balm: I yielded a sweet odor like the best myrrh.

EXPLANATION The Holy Ghost uses these words in praise of eternal wisdom, but the Church applies them to Mary also, to describe the glory and splendor of her assumption. Mary found her rest only in God, the Creator of all things, who created her, and preserved her from, original sin, and lived in her womb as in a tabernacle. On this day God seems to say to her: "Possess the abode destined for thee from all eternity, and the inheritance designed for thee as the first of the elect." Thus Mary is exalted as Queen of the saints and angels in the heavenly Sion; and now in this holy city, she enjoys an undisturbed peace with God, shares His happiness with Him, and is second only to Him in power and glory; there she shines in the most radiant garments, like the ever-blooming rose of Jericho, from there she lets flow upon the wretched children of Adam the oil of her mercy as from a fair olive-tree, shades them with her protection like a plane-tree, and refreshes them with the sweet fragrance of her virtue and grace.

GOSPEL (Luke x. 38—42.) AT THAT TIME, Jesus entered into a certain town: and a certain woman named Martha received him into her house: and she had a sister called Mary, who sitting also at the Lord's feet heard his word. But Martha was busy about much serving: who stood and said: Lord, hast thou no care that my sister hath left me alone to serve? Speak to her, therefore, that she help me. And the Lord answering, said to her: Martha, Martha, thou art careful, and art troubled about many things. But, one thing is necessary. Mary hath chosen the best part, which shall not be taken away from her.

Why does the Church cause this gospel to be read today?

Because it can be well applied to Mary, who more worthily and tenderly even than Martha, received, nourished and served the Son of God, and more fervently and attentively than even Martha's sister, listened to His words, preserved them in her heart and sought to fulfil them. In both ways has she chosen the best of all parts, because in both she walked in perfection, and so gained the greatest of rewards which can never be taken from her.

What may we learn from these two sisters?

That like Martha, who is a type of active, stirring life, we should be energetic in performing the duties of our vocation, but not on that account forget to practice good works, to do all for the love of God, seeking in all things His pleasure, and, since we can no longer administer to Christ in a material way, we should serve the poor, of whom He says that whatever we do to the least of them, He will consider and reward as if done to Himself. We are also like Mary who represents the contemplative life, to be fervent in prayer, in listening and meditating upon the word of God, upon the divine Majesty, its perfections and our frailty, thus to sanctify ourselves and to become more worthy of eternal happiness. This contemplative life Christ calls the better part, but does not, therefore, set aside the active life. We can easily unite both, but must never lose sight of the better part.

Why does Jesus reproach Martha?

Because she was uneasy and distracted by her over-carefulness and anxiety, and forgot to hear the divine word. — Thus do many Christians who find no time to work for the salvation of their soul, and even during divine service and the sermon are thinking of their domestic affairs, and so leave the church without having gained anything for their soul.

What is the one thing necessary?

To seek the glory of God and the salvation of our soul. He who attends to this; attends to all his duties, he is busy and active, but not uneasy and disturbed, and calmly directs his mind to God in all his labors, offers his every step to Him, and draws His grace upon himself.

PETITION. Would that I had better attended to the one thing necessary! Unhappy hours which I have squandered for the world, its vanities and pleasures! Where are you now? What shall I have from you in eternity but sorrow and desolation? Could I but call back my wasted life? But since that cannot be, give me Thy grace, I beseech Thee, O most beneficent God, to pass the remaining years of my life wholly in Thy service, and work above all and only for the affairs of my soul.

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Taken from "The Church's Year" by Fr. Leonard Goffine